Tag: advise

The Balanced, Unneutral, Truthful, Unadulterated and Critical Reforming Muslim Voices against the Extremists and the Extremist World View






Kidnapping and Hijacking are actions of the khawaarij (brothers of the devil)–The Pure Salafi Methodology is free from these satanic acts!



The Historical Influences and Effects of the Methodologies of al-Ikhwaan al-Muslimoon Upon the Salaf   (6 Articles). Visit: www.salafipublications.com

Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah: Part 1

Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah: Part 2

Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah: Part 3 Updated

Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah: Part 4

Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah: Part 5 Updated

Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah: Part 8 Updated



[1] Righteous Actions: Recitation of the Qur’aan after finishing my work


The questioner says: I work as an accountant in one of the companies and I have a lot of free time during which I read the Qur’aan and listen to the Noble Qur’aan Broadcast. However, when my boss arrives I close the Mushaf. So what is the ruling on this action (of mine)? Benefit us with an answer and may Allaah reward you.


If it is the case that you have carried out your work perfectly and fulfil everything your boss requires of you without delay, then it is permissible for you to read the Qur’aan and beneficial books, and listen to the Noble Qur’aan Broadcast in your free time. Rather benefitting from this (free) time in such activities is better than wasting it in that which does not benefit.


[Source: Fadaa’il Al-A’maal page 5. Author Shaikh Muhammad Bin Abdillaah As-Subayyil (rahimahullaah)]

Reminder to the noble brother and sisters at Masjid al-Fuqaan (Stoke): Arm yourselves with these clarifications in order to distance the people from the man of Bidah (Goldie) and His Staunch allies in your City

A Misunderstanding Regarding The Statement, ‘Laa Inkaar Fee Masaa’il Al-Khilaaf [There Should Be No Repudiation In The affairs of Khilaaf (i.e. differing)]

Some people are under the illusion that what is intended by this statement is that it impermissible to repudiate (others) regarding any affair in which difference of opinion is held.  So based upon this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so.  This is a wrong understanding which necessitates the termination of enjoining good and forbidding evil.

The scholars (i.e. of Ahlus Sunnah) hold differences of opinion in most of the Masaa’il (i.e. the verdicts on fiqh and subsidiary issues). And what is correct regarding this statement ‘Laa Inkaar Fee Masaa’il Al-Khilaaf- There should be no repudiation in affairs of Khilaaf (differing)’ is that there should neither be harshness in (one’s) disapproval nor (in one’s) criticism regarding those issues about which there is no manifest proof to be taken as the final (verdict). And the basis upon which this is founded is that the issues of khilaaf (differing) are of two categories:

The First Category: They are those issues of khilaaf in which there is proof necessitating that it should be taken as the final (verdict).  So here, the proof must be taken and the other statement (or opinion) in opposition is discarded.  And whoever follows the statement (or opinion) that is established to be in opposition to the proofs, then he is to be repudiated.

The Second Category: It is those issues of khilaaf in which the proof has not been manifested in order to be taken as the final (verdict).  It is an affair in which the evidences contend with each other or the views are at variance.  This is an issue of Ijtihaad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given to acquaint (each other) with the statement that carries more weight.   This second category of (khilaaf) is what is intended by the statement ‘Laa Inkaar Fee Masaa-il Al-Khilaaf’ which some people have understood in an unrestricted manner. [1]

Shaikh Rabee Bin Haadee Al Madkhalee (hafidha-hullaah) said:

We do not say that there are people of ijtihaad amongst ahlul bidah because they are followers of desires, and Allaah and His Messenger have testified to this.  The misguided innovator stirs up discord (or splitting) and errs, and then says to you, ‘This is ijtihaad’.

When Hikmatiyaar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahmaan, they said: ‘This is ijtihaad’.  Making lawful the spilling of the blood of the Salafis is Ijtihaad to them.  This is what it is! They (ahlul bidah) do not fall into an affair of misguidance or a calamity except that they say, ‘This is ijtihaad’. This is diluting Islaam.  It is falsehood, misguidance and bidah mixed with truth when the mistakes of the (true and qualified scholars of ijtihaad)- for which they are rewarded- are placed at the same level with innovation about which the Messenger (sallal-laahu-alayhi-wasallam) said that it will be in the fire. [2]


[1] [Source: Ibaaraat Moohimah, page 25’ by Shaikh Muhammad Bin Umar Saalim Baazmool (may Allaah preserve him). Abridged and slightly paraphrased]

[2] Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah; page: 20

Reminder to our noble brothers and sisters at Masjid Al-Furqan (Stoke): Arm yourselves with these clarifications in order to guide the common people away from those who defend Goldie and others from ahlul bidah

Shaikh Muhammad Baazmool (may Allaah preserve him) responded to the statement of some of the people who say: ‘Do Not Scrutinize the Beliefs and Mistakes of the People.’


This statement is reiterated by some people when warning reaches them from one of the scholars or a student of knowledge against innovated statements (or views) views that have occurred from some of the people, or when informed about mistakes committed in knowledge and he is given warning against it, you find that his face becomes red, his (behaviour) changes and he says, ‘Do not scrutinize the beliefs of the people and do not search for their mistakes.’

The reality is that this statement is truth by way of which falsehood is sought in this particular instance.

Firstly: The right place to (use this statement) is where one seeks after secrets and hidden affairs, which have neither manifested nor are there any factual evidences indicating towards that. The place (where this statement cannot be used) is  where innovation arises from one of (the people) or when one of them calls to falsehood, since there is a difference between that which is manifested and that which is either concealed, hidden and unknown, or that there is no indication towards that.

Secondly: This statement of theirs will lead to the abandonment of warning against mistakes and censure against innovation and falsehood.  And the meaning of this is that the common people will be beguiled, rather even some of the students of knowledge will become inattentive to this situation.

Thirdly: Was the speech of the Salaf with regards to warning against innovation and the people of falsehood not (carried out) from the angle of warning against false beliefs, innovations and affairs in opposition to the Sunnah?  So how can it be said, ‘do not scrutinize the beliefs and mistakes of the people’ to a person who either warns against an innovation manifested by an individual or points out a mistake committed by an individual?

Fourthly: Scrutinizing the beliefs of the people by way of interrogation and trial as the Khaleefah Mamoon did with regards to the belief that the (Qur’aan is created), then this is an innovation that is warned against.  (However) to make a clarification and (issue) warning against an innovation that some people call to, unveiling the falsehood of the callers to falsehood and (issue) warning against them, this is not from that (type of scrutiny that is warned against).

Fifthly: Those (people) who blame the one who unveils the (affairs) of the people of falsehood and issues warning against them, then it is that they either disapprove of innovations or do not.  If they disapprove of innovation; point out mistakes and falsehood and warn against them, then indeed they have pursued the right course by the Will of Allaah (The Most High). But why do they disapprove of those who take their place in renouncing innovation?! And if they do not warn the people against falsehood, then this (behaviour or stance of theirs) is not from the methodology of the Salaf and it suffices as a rebuke against them.

Sixthly: It has been reported in Durar As-Saniyyah (1/33) that the Imaam, the Mujaddid, Muhammad Bin Abdul Wahhaab (rahimahullaah) said: I hold that the people of innovation are to be boycotted and their affair is to be made known until they repent.  I pass judgement against them based on what is apparent and I leave their secrets (or hidden) affairs to Allaah.  And I believe that every newly invented matter in the Religion is an innovation.

This [statement of Imaam Muhammad Bin Abdul Wahhaab (rahimahullaah)] is the statement of a Salafiy Athariy [i.e. a true follower of the Salaf and the authentic narrations] that emanates from the statement of Umar Ibnul Khattaab (radiyallaahu-anhu) when he said:

‘People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’ [Saheeh Bukhaari; Vol 3; Hadith Number:2641]

So examine the statement of Imaam Muhammad Bin Abdul Wahhaab (rahimahullaah), when he said: ‘I judge (ahlul bidah) based upon what is apparent’‘ and examine the statement of Umar Ibnul Khattaab (radiyallaahu-anhu) when he said, ‘but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’  Then examine the (affair) of that person who disapproves of one who warns against ahlul bidah and exposes their falsehood, he claims that (this warning against ahlul bidah) is from the angle of scrutinizing the Aqeedah of the people.  Is this (statement of his) correct? Glorified and Exalted You are, O My Lord!  Is not judgement passed against the people except through what is apparent?! This principle affirmed by Al Faarooq, Umar Ibnul Khattaab (radiyallaah-anhu) is employed in warning against a person of innovation when he manifests his innovation. [1]

The Stance of Imaam Ahmad towards Daawood Ibn Ali Al- Asbahaanee

Daawood Ibn Ali Al-Asbahaanee came to Saaleh Ibn Imaam Ahmad Ibn Hanbal with whom he used to have a good relationship.  So he (Daawood) spoke to Saaleh Ibn Imaam Ahmad to make it easy for him to meet his father.

So Saaleh approached Imaam Ahmad (i.e. his father) and said; A man asked me to bring him to you.

Imaam Ahmad: What is his name?

Saaleh: Daawood.

Imaam Ahmad: Where is he from?

Saaleh: He is from the people of Asbahaan.

Imaam Ahmad: Has he being (involved) in fabricating anything?

At this point: Saaleh refrained from describing Daawood to his father (Imaam Ahmad).  So he (Imaam Ahmad) did not stop enquiring about Daawood until he realized who he was.  Then he said: Muhammad Bin Yahyaa An-Naysabooree wrote to me about this (Daawood) saying that he (Daawood) claims that the Qur’aan is something that was brought into existence (i.e. created), so do not bring him near me.

Saaleh: O my father! he (Daawood) has negated and renounced this (statement).

Imaam Ahmad: Muhammad Bin Yahyaa is more trustworthy than him.  I do not give you permission to bring him to me.

O my brother! Contemplate upon the stance of Imaam Ahmad.  Is this the Imaam? He is the Imaam of Ahlus Sunnah Wal Jamaa’ah in his adherence to the Sunnah of the Prophet (sallal-laahu-alayhi-wasallam) and in following the narrations of the Sahaabah; so did he use to scrutinize the beliefs of the people and seek after their mistakes?!  Examine his statement and that of Umar Ibnul Khattaab mentioned earlier, ‘but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’

Therefore, the statement of Muhammad Ibn Abdul Wahhaab (rahimahullaah) is certified by the statement of the Rightly Guided Khaleefah Umar Ibnul Khattaab (radiyallaahu-anhu) and that of Imaam Ahmad Bin Hanbal (rahimahullaah). [2]

[1] Source: ‘Ibaaraat Moohimah’ pages 66-68; by Shaikh Umar Baazmool (may Allaah preserve him)

[2] Ibaaraat Moohimah’ pages: 66-69

Reminder to the Salafiyyoon-brothers and sisters at Masjid Al-Furqaan: Do not be diverted by the Hizbiyyoon

Imaam Ibnul Qayyim (rahimahullaah) said:

The greatest type of reliance upon Allaah is reliance upon Allaah in (seeking) guidance; establishing Tawheed; adhering to the path of the Messenger (sallal-laahu-alayhi-wasallam) and striving against the people of falsehood. This is the Tawukkul of the Messengers and particularly that of their (true) followers. [1] [end of quote]

So do not be diverted or distracted by the obstinate hizbiyyoon- the companions and confidants of Abu Usaamah and Greenlane’s Admin. They are a people who accommodate deviants and opponents of the Manhajus Salafi! See link:


Abu Mu’aawiyah (Abdullah Al-Gambi)


[1] [Al-Fawaa’id…page: 138]

[1] The Khawaarij and Takfeer- ISIS and others

Shaikh Muhammad Baazmool (may Allaah preserve him) said in his book titled ‘Al-Muhkam Wal Mutashaabih Fit Takfeer Wal Jihaad’ page 47:

It is Haraam to make takfeer of a Muslim without a Mukaffirah [i.e. a deed of major disbelief he (or she) has committed] or without establishing the proofs. [1]

Full information here: http://salaficentre.com/2015/06/unravelling-doubts-of-the-takfeeris-rebuttal-of-the-aqeedah-of-isis-and-their-supporters-1/


[1] See here: The Principles of Takfeer


Be mindful of envy because it leads to evil consequences!

Allaah (The Most High) stated:

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

Say: “I seek refuge with (Allah) the Lord of the daybreak,

مِن شَرِّ مَا خَلَقَ

“From the evil of what He has created;

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away).

وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

“And from the evil of the witchcrafts when they blow in the knots,

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

“And from the evil of the envier when he envies.

Envy is the most despicable trait. The first deed of disobedience through which Allaah was disobeyed in the heavens was Iblees’s envy towards Aadam and the (first deed of disobedience through which Allaah was disobeyed) in the earth was Qaabil’s envy toward Haabil. [1]


[1] [Source: Zaadul Maseer’ by Ibn Jawzi (rahimahullaah)]

Avoid The Deviated Paths and Be Steadfast Upon Allaah’s Path

Allaah (The Most high) said:

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ

And upon Allah is the responsibility to explain the Straight Path but there are ways that turn aside.’’ [16:9]

[وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ- And upon Allah is the responsibility to explain the Straight Path]: Az-Zujaaj (rahimahullaah) said: It is Allaah who will clarify the straight path and call to it with Hujaj (i.e. clear and overwhelming proofs that defeats all the obstinate and stubborn ones) and Burhaan (i.e. proofs that clarify and distinguish between truth and falsehood in everything).

[وَمِنْهَا جَائِر -but there are ways that turn aside]: Ibn Abbaas (radiyallaahu-anhu) said, ‘’They are the different types of desires (i.e. evil desires). Ibnul Mubaarak (rahimahullaah) said, ‘’They are the (evil) desires and the innovations in religion.’’


[Source: Zaadul Maseer’ by Imaam Ibnul Jawzi (rahimahullaah)]